Middlebury register. (Middlebury, Vt.) 1886-1937, 1887-08-26
PIETY WITHOUT DISPLAY.
EXPLANATORY NOTES BY REV. r.
S. M'ARTHUR, D. D.

Lesson TX of the International Series |
Third Quarter) for Sunday, Aug. 20. |
Text of the Lesson, Matt. vi, 1-15. |
Golden Text, / Samuel xvi, II.
V. l. This verse is statement of the gen
eral principle which is illustrated in what
follows The Revised Version has properly
introduced the word righteousness" instead
of "alms." The best critics are agreed in this
change Righteousness here is not the right
eousness of Christi it means rectitIde, right
doing, conformity to the will of God
VS.. pa. Here we have the first illustra-
ton of the application Of the principle to
aims giving. The change from the psral ye
to the singular thou indivdualizes the
thought Not sound a trumpet.-It is sup
posed that il was the custom Of the Pharisees
literally to sound a trumpet and so call to-
gether the poor; others think the reference is
to the trumpet shaped money boxes and the
shaking of the coin as 1t fell into them. But
all these suggestions are far fetched. Hypo-
critics The word originally meant those who
wore a mask and performed a part. This is
is the classical usage. As the composition of
the word suggests, they were dissenblers. In
the synagogues.-He religious assemblies
were held at which offerings were made. In the
streets Where beggars gathered and where
gifts were bestowed Have their reward
OF course they have. Men generally get
what they seek. Literally, this is their full
reward
" g. Left hand-This doubtless was a
proverb The privacy was to be so great that
one member of the body was not to know
what another member did. This is as if the
right hand slipped out its gift so quietly and
quickly that the left hand was ignorant of
the act.
V. 4 This verse indicates the true method;
it gives the positive direction. In secret-in
q secret place. God will see. Thy Father
The individuality Of the deed is still sug-
gested by the statement regarding the re-
ward.
vs. SIS. We now have the second illustra-
ton of the application of the general prin-
ciple Of doing good without ostentation. This
is in regard to private prayer The remarks
made are not to be applied to common prayer
or public worship
" s. Hypocrites pray to be seen of men,
| but when ye pray there is to be another mo-
tive DR.. Broadus calls attention to the fact
tina. throughout this passage the plural is
used in general inJunctions and the singular
In pointed applications. No criticism is here
|
is ostentation which is condemned The cor
ners of the streets-The crowded thorough
fares, the broadways, this is the idea, were
admirable places for such ostentatious dis
play.
| " 6 Now comes the positive side of the
teaching, the pointing out of the true method
| Thou.-The singular form for the sake of O
pointed personal application Closet.-Liter-
| ally, storeroom and SO place of privacy; an
innermost apartment. In the Revised Version
1t is rendered sinner chamber" sometimes the
upper chamber (Actsi 10; tx, 81; XXX, s.. By thy
closet may be meant place under ones own
control No Christian can be strong among
men except he be often alone with God Shut
thy door.-Not only must the door be closed,
but, as is implied, fastened; this suggests the
greatest privacy. No rebuke is intended for
family, social or more public prayer Every
mans own heart may be his closet Openly
is to be omitted
VS. "a Ye-Our Lord now comes TO speak
of prayer in its varied relations in life, and so
uses the plural Prayer is liable 10 other
dangers than ostentatious display; another
fault in prayer is vain repetition. One prac-
tice has been conference.-the pharisaical
practice; the other is the heather practice
which is to be condemned Vain repeti-
tons The word SO translated occurs nowhere
else in the New Testament Some have
thought that 1t is derived from the name
Battus, a Cyrenian king mentioned by Herod-
otus who was noted for his stammering;
others derive 1t from poet of that name
whose poetical illusions abounded in repeti-
tons
V. o. Now we come TO the model prayer
this Is its true name. The true Lords
Prayer, our Lords microscopy prayer, is
found In John, 18th chapter. The prayer
here is rather the disciples prayer. although
the common name is found as early Us a, ID.
$50 For simplicity, comprehensiveness and
spirituality, this prayer must ever be a
model There is nothing said of the media,
torial work of Christ, no asking In his name,
but these elements could not be present at
this stage in bis life and teaching The
PRAYER is adapted to the time when it was ut
tered IL Is not given as a form 10 be al
ways and necessarily used; it is TO serve as a
specimen of acceptable prayer. In Luke we
have 1t with important variations, showing
that it was not intended as an invariable form.
So far as we know Christ did not himself
use this form, neither did the apostles The
prayer falls into two divisions OF three petit
tions each. The first class of petitons-like
the first table of the law-refers to God and
our relations to him The second-like the
second table of the law-to ourselves and our
relations to one another. We are TO pray for
Gods glory before we pray for our own
bread. Our Father-The plural is used
; throughout the prayer, because the prayer is
social rather than secret. God is our Father
by creation, preservation, and especially SC
by adoption Our shows the brotherhood OF
man, as well as the fatherhood of God. Ii
heaven.-More accurately, in the heavens
This is Hebrew usage very common i'll thu
New Testament Hallowed. This is al
Anglo-Saxon word often used in translatinl
the Old Testament, but only here and il
Luke ii, 2, in the New Testament 1t is
! prayer that Gods name may be regarded ant
treated as sacred. sanctifled and revered alik,
by our works, words and thoughts.
V. 10. Thy kingdom come.-God's kingdom